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	<title>Citizen Economists &#187; Adam Smith</title>
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	<description>Citizen Economists is an online economics magazine written by citizen journalists. These ordinary citizens provide reports and commentary on the current events affecting the economics of the fields they work in.</description>
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		<title>Does Adam Smith&#8217;s &#8216;Impartial Spectator&#8217; Provide a Sufficient Basis for Cosmopolitian Ethics?</title>
		<link>http://www.citizeneconomists.com/blogs/2011/01/26/does-adam-smiths-impartial-spectator-provide-a-sufficient-basis-for-cosmopolitian-ethics/</link>
		<comments>http://www.citizeneconomists.com/blogs/2011/01/26/does-adam-smiths-impartial-spectator-provide-a-sufficient-basis-for-cosmopolitian-ethics/#comments</comments>
		<pubDate>Wed, 26 Jan 2011 16:30:17 +0000</pubDate>
		<dc:creator>Winton Bates</dc:creator>
				<category><![CDATA[Economic Theory]]></category>
		<category><![CDATA[Adam Smith]]></category>
		<category><![CDATA[cooperation]]></category>
		<category><![CDATA[ethics]]></category>
		<category><![CDATA[identity economics]]></category>
		<category><![CDATA[morality]]></category>
		<category><![CDATA[motivation]]></category>
		<category><![CDATA[self interest]]></category>

		<guid isPermaLink="false">http://www.citizeneconomists.com/blogs/?p=6306</guid>
		<description><![CDATA[<p>One of the benefits I have obtained from reading Nicholas Phillipson’s excellent book, ‘Adam Smith, an Enlightened Life’ is a better understanding of what Smith was trying to achieve in writing ‘The Theory of Moral Sentiments’ (TMS). He apparently saw the book as a contribution to a ‘science of man’ based on the observation <span style="color:#777"> . . . &#8594; Read More: <a href="http://www.citizeneconomists.com/blogs/2011/01/26/does-adam-smiths-impartial-spectator-provide-a-sufficient-basis-for-cosmopolitian-ethics/">Does Adam Smith&#8217;s &#8216;Impartial Spectator&#8217; Provide a Sufficient Basis for Cosmopolitian Ethics?</a></span>]]></description>
			<content:encoded><![CDATA[<p><img style="border-bottom: medium none;border-left: medium none;border-right: medium none;border-top: medium none;margin: 0px;padding-bottom: 0px !important;padding-left: 0px !important;padding-right: 0px !important;padding-top: 0px !important" src="http://www.citizeneconomists.com/blogs/wp-content/plugins/wp-o-matic/cache/fc4a1_ir?t=freedandflour-20&amp;l=bil&amp;camp=213689&amp;creative=392969&amp;o=1&amp;a=B0039M97NC" border="0" alt="" width="1" height="1" /><img style="border-bottom: medium none;border-left: medium none;border-right: medium none;border-top: medium none;margin: 0px;padding-bottom: 0px !important;padding-left: 0px !important;padding-right: 0px !important;padding-top: 0px !important" src="http://www.citizeneconomists.com/blogs/wp-content/plugins/wp-o-matic/cache/21145_ir?t=freedandflour-20&amp;l=bil&amp;camp=213689&amp;creative=392969&amp;o=1&amp;a=0465028020" border="0" alt="" width="1" height="1" /><img style="border-bottom: medium none;border-left: medium none;border-right: medium none;border-top: medium none;margin: 0px;padding-bottom: 0px !important;padding-left: 0px !important;padding-right: 0px !important;padding-top: 0px !important" src="http://www.citizeneconomists.com/blogs/wp-content/plugins/wp-o-matic/cache/21145_ir?t=freedandflour-20&amp;l=bil&amp;camp=213689&amp;creative=392969&amp;o=1&amp;a=0300169272" border="0" alt="" width="1" height="1" />One of the benefits I have obtained from reading Nicholas Phillipson’s excellent book, ‘Adam Smith, an Enlightened Life’ is a better understanding of what Smith was trying to achieve in writing ‘The Theory of Moral Sentiments’ (TMS). He apparently saw the book as a contribution to a ‘science of man’ based on the observation of human nature and human history. As such, it provided a theory of sociability as well as a theory of ethics.</p>
<div><a href="http://www.amazon.com/Adam-Smith-Enlightened-Walpole-Eighteenth-C/dp/0300169272?ie=UTF8&amp;tag=freedandflour-20&amp;link_code=bil&amp;camp=213689&amp;creative=392969" target="_blank"><img src="http://ws.amazon.com/widgets/q?MarketPlace=US&amp;ServiceVersion=20070822&amp;ID=AsinImage&amp;WS=1&amp;Format=_SL160_&amp;ASIN=0300169272&amp;tag=freedandflour-20" alt="Adam Smith: An Enlightened Life (The Lewis Walpole Series in Eighteenth-C)" /></a></div>
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<div>Phillipson suggests that TMS can be viewed as a response to earlier writings of other scholars. In the interests of brevity, an appropriate place to begin the story is with David Hume’s view that human personality had been refined by the civilizing process &#8211; that humans were happiest when they were active and were best able to live an active life in a commercial society. By contrast, Jean Jacques Rousseau claimed that humans were naturally indolent and had only been truly at one with themselves in the ‘savage state’, before they discovered commerce and developed a vain desire for superiority over one another. Smith agreed with Hume &#8211; the TMS provides his view of how humans learn morality from the experience of common life and how this can lead to the improvement of society.</div>
<p>Smith acknowledged that everyone wants to better their condition. At one point he even seems to imply that everyone places higher priority on improving their relative position in society than on achieving an easier and more pleasurable life (TMS: 50). (My grandmother, whose life became easier and more pleasurable in the 1950s after she obtained her first refrigerator and washing machine, might have thought that comment to suggest that Smith was not sufficiently aware that he lived a privileged life. But I digress!)</p>
<p>Smith also makes the point that individuals should be responsible for looking after their own interests: ‘Every man is, no doubt, by nature, first and principally recommended to his own care; and as he is fitter to take care of himself than of any other person, it is fit and right that it should be so’ (TMS: 82). (I think Smith makes a stronger case for individual freedom here than who make the dubious claim that each individual is always the best judge of his or her own interests. But I digress again!)</p>
<p>Impartial spectators condemn violations of fair play among individuals competing to better themselves:</p>
<div><span>‘In the race for wealth, and honours and preferments, he may run as hard as he can, and strain every nerve and every muscle, in order to outstrip all his competitors. But if he should justle, or throw down any of them, the indulgence of the spectators is at an end. It is a violation of fair play that they cannot admit of’</span> (TMS: 83).</div>
<p>Smith’s ethics is based on the simple proposition that when individuals reflect upon their own past actions from the viewpoint of an impartial spectator they feel remorse when they have acted unjustly. His response to critics who suggested that he was reducing the principles of ethics to popular culture was that while children might seek to be universally agreeable, mature people who have important interests to manage find that they cannot please everyone. While some people might be content to follow popular culture, those who are morally responsible and fitted for public life have to establish their own impartial spectators as a judges in their own minds (Phillipson, p164-165).</p>
<div><a href="http://www.amazon.com/Happiness-Hypothesis-Finding-Modern-Ancient/dp/0465028020?ie=UTF8&amp;tag=freedandflour-20&amp;link_code=bil&amp;camp=213689&amp;creative=392969" target="_blank"><img src="http://ws.amazon.com/widgets/q?MarketPlace=US&amp;ServiceVersion=20070822&amp;ID=AsinImage&amp;WS=1&amp;Format=_SL160_&amp;ASIN=0465028020&amp;tag=freedandflour-20" alt="The Happiness Hypothesis: Finding Modern Truth in Ancient Wisdom" /></a><img style="border-bottom: medium none;border-left: medium none;border-right: medium none;border-top: medium none;margin: 0px;padding-bottom: 0px !important;padding-left: 0px !important;padding-right: 0px !important;padding-top: 0px !important" src="http://www.citizeneconomists.com/blogs/wp-content/plugins/wp-o-matic/cache/21145_ir?t=freedandflour-20&amp;l=bil&amp;camp=213689&amp;creative=392969&amp;o=1&amp;a=0465028020" border="0" alt="" width="1" height="1" /></div>
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<div>Irrespective of whether we find it useful to imagine an impartial spectator embodied within our selves, it is clear that humans do have the capacity to reflect on their own behaviour and to follow the dictates of conscience rather than always seeking immediate pleasure or following selfish interests. This is not always easy, however. As Jonathan Haidt points out, our efforts to become morally responsible may be hindered by our inner lawyers who seek to excuse us and blame others for our misdeeds. Haidt suggests that it is worthwhile acknowledging our faults to ourselves:</div>
<div>‘<span>When you find a fault it will hurt, briefly, but if you keep going and acknowledge the fault, you are likely to be rewarded with a flash of pleasure that is mixed, oddly, with a hint of pride. It is the pleasure of taking responsibility for your own behaviour. It is the feeling of honor’</span> (‘The Happiness Hypothesis’, p79).</div>
<div><a href="http://www.amazon.com/Identity-Economics-Identities-Well-Being-ebook/dp/B0039M97NC?ie=UTF8&amp;tag=freedandflour-20&amp;link_code=bil&amp;camp=213689&amp;creative=392969" target="_blank"><img src="http://ws.amazon.com/widgets/q?MarketPlace=US&amp;ServiceVersion=20070822&amp;ID=AsinImage&amp;WS=1&amp;Format=_SL160_&amp;ASIN=B0039M97NC&amp;tag=freedandflour-20" alt="Identity Economics: How Our Identities Shape Our Work, Wages, and Well-Being" /></a><img style="border-bottom: medium none;border-left: medium none;border-right: medium none;border-top: medium none;margin: 0px;padding-bottom: 0px !important;padding-left: 0px !important;padding-right: 0px !important;padding-top: 0px !important" src="http://www.citizeneconomists.com/blogs/wp-content/plugins/wp-o-matic/cache/fc4a1_ir?t=freedandflour-20&amp;l=bil&amp;camp=213689&amp;creative=392969&amp;o=1&amp;a=B0039M97NC" border="0" alt="" width="1" height="1" /></div>
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<div>Identity economics, developed by George Akerlof and Rachel Kranton, may provide a useful framework to consider the process of character development that Adam Smith was discussing. Everyone obtains satisfaction from acting in accordance with their identity and is discomforted by acting contrary to it. A person who perceives himself or herself as the kind of person who respects the rights of others is likely to obtain satisfaction from acting in accordance with this ideal. This person may develop a reputation for trustworthiness and is likely to be trusted.</div>
<p>However, I don’t think it is particularly useful to try to think about development of identity and character outside the context of social interactions that reward particular behaviours and penalize others. It seems to me to be a fact of life that a person who identifies strongly as a member of a small community and has limited social interactions outside that community is less likely to feel conscience-stricken if he or she acts unjustly towards a stranger than towards another community member. The ethics of respect for the rights of strangers is no doubt encouraged to some extent by abstract ideals that would be endorsed by impartial spectators, but is likely to be more strongly encouraged by mutually beneficial commerce which offers ongoing rewards for ongoing cooperation between strangers.</p>
<div><img src="http://www.citizeneconomists.com/blogs/wp-content/plugins/wp-o-matic/cache/34ef3_1089082204850170942-1385340858845673482?l=wintonbates.blogspot.com" alt="" width="1" height="1" /></div>
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		<item>
		<title>Negative Impact of Estate Tax</title>
		<link>http://www.citizeneconomists.com/blogs/2009/02/20/negative-impact-of-estate-tax/</link>
		<comments>http://www.citizeneconomists.com/blogs/2009/02/20/negative-impact-of-estate-tax/#comments</comments>
		<pubDate>Fri, 20 Feb 2009 13:27:12 +0000</pubDate>
		<dc:creator>G.L.C.</dc:creator>
				<category><![CDATA[Personal Finance]]></category>
		<category><![CDATA[Politics and Government]]></category>
		<category><![CDATA[Adam Smith]]></category>
		<category><![CDATA[Alicia Munnell]]></category>
		<category><![CDATA[estate tax]]></category>
		<category><![CDATA[Henry Aaron]]></category>
		<category><![CDATA[inheritance]]></category>

		<guid isPermaLink="false">http://www.amateureconomists.com/blogs/?p=84</guid>
		<description><![CDATA[<p>In economics, inheritance means transfer of unconsumed assets from one generation to the next. The goal of estate tax is to reduce the volume of such transfer. Adam Smith in his work, The Wealth of Nations, commented that all taxes upon the transference of property of every kind, so far as they diminish the <span style="color:#777"> . . . &#8594; Read More: <a href="http://www.citizeneconomists.com/blogs/2009/02/20/negative-impact-of-estate-tax/">Negative Impact of Estate Tax</a></span>]]></description>
			<content:encoded><![CDATA[<p>In economics, inheritance means transfer of unconsumed assets from one generation to the next. The goal of estate tax is to reduce the volume of such transfer. Adam Smith in his work, <em>The Wealth of Nations</em>, commented that all taxes upon the transference of property of every kind, so far as they diminish the capital value of that property, tend to diminish the funds destined for the maintenance of productive labor.</p>
<p>Estate tax is nothing but another tax on savings and investments which are already under heavy taxation – income is taxed when it is earned, interest derived from investments and savings is taxed, appreciated value of an asset is taxed (capital gains tax).</p>
<p>A study by well-known economists Henry Aaron and Alicia Munnell concluded that estate taxes are unfair, raise little revenue, impose excess burdens, and have failed to achieve their intended purposes.</p>
<p>Estate taxes reduce the amount of capital available in the economy and thereby reduce the wealth ultimately available to the society. It encourages consumption and discourages savings. It reduces the after-tax return on investment. This causes the capital stock growth to decrease. Capital is vital to economic growth. Estate taxes impede the accumulation of capital. This has a negative impact on economic growth.</p>
<p>Estate tax liquidates and transfers to government control privately held assets which could otherwise be used for maximizing economic efficiency. Instead they are transferred to consumption-intensive government uses.</p>
<p>Estate taxes discourage entrepreneurial activity, hinders entry into self-employment, and breaks up family-owned businesses &#8211; a critical component of the U.S. economy. For people of lower income households to move to higher income groups, entrepreneurship is the key. Estate tax prevents upward income mobility by disrupting the transmission of a family business to succeeding generations.</p>
<p>Studies have shown that the estate tax continues to be a primary reason why small businesses fail to survive beyond one generation. Many heirs have cited the need to raise funds to pay estate taxes as the reason why their family business failed. Planning for estate taxes reduces the resources available for investment and employment. Business owners tend to keep liquid assets available to pay off future estate taxes. Estate tax imposes large cash demands on family businesses that generally have limited access to liquid assets.</p>
<p>In a tax system that is fair, individuals with fewer resources pay less taxes than those with greater resources, and all taxpayers with the same amount of resources pay the same tax. However, the rich can afford to use various estate planning options to reduce or avoid estate taxes, and the poor who cannot afford estate planning end up paying more. There are many tax avoidance options available to the general public. To avoid estate taxes, capital owners shift resources from their most productive uses into less efficient but more tax-friendly uses.</p>
<p>Estate tax is extremely primitive and can result in inefficient allocation of resources. The maximum rate for estate tax is presently 45%. It discourages savings and investments and lowers the after-tax return on investments. Estate tax violates the basic principles of an efficient tax system.</p>
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